Acts 21:28

KJV

Crying out, Men of Israel, help: This is the man, that teacheth all [men] every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

KJV (with Strong's)

Crying out {G2896}, Men {G435} of Israel {G2475}, help {G997}: This {G3778} is {G2076} the man {G444}, that teacheth {G1321} all {G3956} men every where {G3837} against {G2596} the people {G2992}, and {G2532} the law {G3551}, and {G2532} this {G5126} place {G5117}: and {G5037} further {G2089} brought {G1521} Greeks {G1672} also {G2532} into {G1519} the temple {G2411}, and {G2532} hath polluted {G2840} this {G5127} holy {G40} place {G5117}.

Complete Jewish Bible

“Men of Isra’el, help!” they shouted. “This is the man who goes everywhere teaching everyone things against the people, against the Torah and against this place! And now he has even brought some Goyim into the Temple and defiled this holy place!”

Berean Standard Bible

crying out, “Men of Israel, help us! This is the man who teaches everywhere against our people and against our law and against this place. Furthermore, he has brought Greeks into the temple and defiled this holy place.”

American Standard Version

crying out, Men of Israel, help: This is the man that teacheth all men everywhere against the people, and the law, and this place; and moreover he brought Greeks also into the temple, and hath defiled this holy place.

Commentary

### SUMMARY
Acts 21:28 vividly captures the explosive moment in Jerusalem when Apostle Paul was falsely accused and violently attacked by a zealous Jewish mob. This verse records the inflammatory cries that ignited the riot, charging Paul with teaching against Jewish people, the Law, and the Temple, culminating in the grave and untrue accusation that he had desecrated the sacred precincts by bringing uncircumcised Gentiles into forbidden areas. This incident marked a dramatic turning point, initiating Paul's prolonged imprisonment and subsequent trials.

### CONTEXT
* **Literary Context:** Acts 21:28 is the climax of a series of events leading to Paul's arrest in Jerusalem. Paul had just completed his third missionary journey, driven by a spiritual compulsion to return to Jerusalem despite repeated prophetic warnings of suffering and imprisonment (e.g., [Acts 20:23](/acts/20-23 "Acts 20:23 - The Holy Spirit's Warnings") and [Acts 21:10-14](/acts/21-10-14 "Acts 21:10-14 - Agabus's Prophecy")). Upon arrival, James and the elders advised Paul to participate in a purification rite with four other Jewish believers who had a vow, as a public demonstration that he still respected Jewish customs and the Law, thereby refuting widespread rumors that he taught Jews in the Diaspora to forsake Moses ([Acts 21:20-26](/acts/21-20-26 "Acts 21:20-26 - Paul's Purification Rite")). It was during this very act of conciliation, while Paul was in the Temple, that Jews from Asia, who had previously encountered Paul's ministry (likely in Ephesus), recognized him and incited the crowd, leading directly to the accusations in this verse.
* **Historical & Cultural Context:** The Jerusalem Temple was the epicenter of Jewish religious and national identity in the first century. Its layout included various courts, each with increasingly restrictive access. The outer "Court of the Gentiles" was accessible to all, but a stone barrier (the *soreg*) marked the boundary beyond which Gentiles were forbidden, under penalty of death. Inscriptions on this barrier explicitly warned non-Jews. The accusation that Paul "brought Greeks also into the temple" referred to the inner courts, a capital offense under Roman law (which respected local religious customs) and an act of profound sacrilege to the Jews. The concept of "the Law" (Torah) was central to Jewish life, encompassing not just moral commands but also ceremonial purity and national identity. Any perceived teaching "against the people, and the law, and this place" was tantamount to treason and blasphemy, stirring intense religious and nationalistic fervor.
* **Key Themes:** This verse encapsulates several major themes prevalent in Acts and Paul's ministry. Foremost is the theme of **False Accusation and Misunderstanding**, as the charges against Paul were either gross misrepresentations of his teaching or outright fabrications. Paul consistently taught that salvation was by faith in Christ, not by works of the Law, but he never advocated for Jews to abandon their heritage or for the destruction of the Temple; rather, he saw Christ as the fulfillment of both. Another critical theme is the **Inclusion of Gentiles into God's People**, which was a core component of Paul's apostolic mission. His teaching that Gentiles could be saved by faith without becoming proselytes to Judaism was revolutionary and deeply offensive to many zealous Jews, who viewed it as undermining the distinctiveness of Israel and the sanctity of the Temple. This tension is vividly portrayed here, highlighting the clash between traditional Jewish exclusivism and the expansive, inclusive nature of the Gospel, which breaks down the dividing wall between Jew and Gentile in Christ ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Breaking Down the Dividing Wall")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **teacheth (Greek, _didáskō'_):** This verb means "to teach" in a broad sense, implying instruction or imparting knowledge. The accusers used this term to characterize Paul's widespread ministry, but they distorted the content of his teaching, claiming it was "against" (G2596, *katá*) the Jewish people, the Law, and the Temple. This highlights that the issue was not merely Paul's actions, but the perceived subversive nature of his message.
* **brought (Greek, _eiságō'_):** Derived from *eis* (into) and *agō* (to lead), this word means "to introduce" or "to lead into." The accusation that Paul "brought Greeks also into the temple" was the most inflammatory charge. It implies a direct, intentional act of leading forbidden individuals into sacred space, which was a capital offense. The *eis* component emphasizes the movement *into* a restricted area, underscoring the severity of the alleged transgression.
* **polluted (Greek, _koinóō'_):** This verb means "to make (or consider) profane," "to defile," or "to make common." In a ceremonial context, it refers to rendering something ritually unclean or unholy. The accusers' use of *koinóō* underscores the depth of their outrage: they believed Paul had not merely violated a rule, but had fundamentally desecrated the Temple, stripping it of its sacred purity and making it "common" or impure through the presence of unholy Gentiles.

#### Verse Breakdown
* **"Crying out, Men of Israel, help:"** The scene opens with a desperate, urgent cry for assistance, designed to rally the Jewish populace. The address "Men of Israel" appeals directly to their national and religious identity, implying a threat to their collective heritage that demands immediate intervention.
* **"This is the man, that teacheth all [men] every where against the people, and the law, and this place:"** This clause presents the core of the false accusation. Paul is identified as a subversive figure whose teaching is universally (everywhere) hostile to the fundamental pillars of Jewish identity: "the people" (Israel), "the law" (Torah), and "this place" (the Temple). This broad, sweeping condemnation aims to portray Paul as an enemy of everything sacred to Judaism.
* **"and further brought Greeks also into the temple, and hath polluted this holy place."** This is the most incendiary and specific charge, providing the immediate justification for the mob's violence. The accusation of bringing uncircumcised Gentiles (Greeks) into the inner, forbidden courts of the Temple was a direct claim of sacrilege and ritual defilement of "this holy place." This act, if true, would have been a capital offense and an unforgivable affront to God and the Jewish nation.

#### Literary Devices
The passage employs several potent literary devices. **Hyperbole** is evident in the accusers' sweeping claim that Paul "teacheth all men every where against the people, and the law, and this place." While Paul's teaching did challenge traditional interpretations of the Law and Jewish exclusivity, he did not teach *against* the people or the Temple in the destructive sense implied; rather, he taught their fulfillment in Christ. The accusation is an exaggerated misrepresentation designed to incite maximum outrage. There is also a strong element of **Irony** in the situation: Paul, seeking to demonstrate respect for Jewish customs by participating in a purification rite in the Temple, is instead accused of desecrating it. This highlights the profound misunderstanding and hostility he faced. Finally, the Temple itself functions as **Symbolism**, representing not just a physical structure but the entire religious and national identity of Israel, making the accusation of its pollution a direct attack on the very heart of Jewish faith and heritage.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 21:28 stands as a powerful testament to the inherent tension between the old covenant's emphasis on national distinctiveness and ceremonial purity, and the new covenant's radical inclusivity and spiritual purity through Christ. The accusations against Paul—that he taught against the people, the Law, and the Temple, and brought Gentiles into sacred space—reveal the profound challenge the Gospel posed to first-century Judaism. Paul's mission to extend salvation to Gentiles by faith, without requiring full adherence to the Mosaic Law, was perceived as an assault on Jewish identity and the sanctity of their most cherished institutions. This incident underscores that the breaking down of the "dividing wall" between Jew and Gentile, a central theme in Paul's theology, was not merely a theological concept but a deeply disruptive and often violent reality in the early church's expansion.

* [Acts 6:13-14](/acts/6-13-14 "Acts 6:13-14 - Stephen's Accusations")
* [Ephesians 2:11-22](/ephesians/2-11-22 "Ephesians 2:11-22 - Gentiles and Jews Reconciled in Christ")
* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")

### REFLECTION AND APPLICATION
The visceral reaction to Paul in Acts 21:28 serves as a sobering reminder of the dangers of religious zeal untempered by truth and love, and the destructive power of misinformation. Paul, an apostle dedicated to proclaiming the good news of salvation, faced violent opposition and false charges rooted in a deep misunderstanding of his message and the inclusive nature of the Gospel. This narrative challenges us to examine our own hearts for any tendencies toward prejudice, rumor-mongering, or uncritical acceptance of accusations. It highlights that faithfully proclaiming Christ's truth, especially when it challenges established norms or comfortable traditions, can provoke strong reactions, even from those who are sincerely religious. Yet, Paul's steadfastness in the face of such adversity calls us to unwavering commitment to the Gospel, reminding us that the path of discipleship often involves facing opposition and injustice for the sake of Christ and His kingdom.

#### Questions for Reflection
* **How does this account challenge my own preconceived notions or biases about differing theological perspectives?**
* **In what ways might I be susceptible to believing or spreading false accusations, especially within religious or social contexts?**
* **What does Paul's response (or lack thereof, in the heat of the moment) teach me about standing firm in my faith when facing unjust opposition?**
* **How can I better understand and embody the inclusive nature of the Gospel in a world often marked by division and exclusion?**

### FAQ
**Was Paul actually teaching against the Law or desecrating the Temple?**

Answer: No, Paul was not teaching *against* the Law or actively desecrating the Temple in the way his accusers claimed. His teaching was that salvation came through faith in Jesus Christ, not through adherence to the Mosaic Law ([Romans 3:28](/romans/3-28 "Romans 3:28 - Justification by Faith")). However, he consistently affirmed the Law's divine origin and its role in God's redemptive plan, seeing Christ as its fulfillment ([Romans 10:4](/romans/10-4 "Romans 10:4 - Christ, the End of the Law")). Furthermore, the accusation that he brought Gentiles into the Temple's forbidden inner courts was a complete fabrication, based on the fact that Trophimus, an Ephesian Gentile, had been seen with Paul in the city ([Acts 21:29](/acts/21-29 "Acts 21:29 - Trophimus, the Ephesian")). Paul himself was participating in a purification rite in the Temple to demonstrate his respect for Jewish customs ([Acts 21:26](/acts/21-26 "Acts 21:26 - Paul's Purification Rite")), making the accusation of desecration deeply ironic and unfounded.

### CHRIST-CENTERED FULFILLMENT
Acts 21:28, though a scene of false accusation and human hostility, profoundly illuminates Christ's redemptive work. The very accusations hurled at Paul—teaching against the Law and the Temple, and bringing Gentiles into God's presence—point to the radical fulfillment accomplished in Jesus. Christ Himself is the ultimate Temple, the true dwelling place of God, whose body was broken down and raised up in three days ([John 2:19-21](/john/2-19-21 "John 2:19-21 - Destroy This Temple")). Through His sacrificial death, Jesus perfectly fulfilled the Law, becoming the "end of the law for righteousness to everyone who believes" ([Romans 10:4](/romans/10-4 "Romans 10:4 - Christ, the End of the Law")). Most significantly, Christ's atoning work broke down the dividing wall of hostility that separated Jew and Gentile, creating "one new humanity in place of the two" ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - One New Humanity in Christ")). Paul's "crime" was proclaiming this very truth: that through Christ, Gentiles are no longer outsiders but "fellow citizens with the saints and members of the household of God" ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints")), granted access to God not by adherence to the Mosaic Law or physical proximity to the earthly Temple, but by faith in the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Thus, the mob's charges, though false for Paul, were ironically true in their ultimate Christological sense, revealing the revolutionary implications of the Gospel for a world previously divided by religious and ethnic barriers.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 24:5

For we have found this man [a] pestilent [fellow], and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:

Acts 24:6

Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.

Acts 21:21

And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise [their] children, neither to walk after the customs.

Acts 26:20

But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and [then] to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

Acts 26:21

For these causes the Jews caught me in the temple, and went about to kill [me].

Acts 24:18

Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.

Acts 19:26

Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: